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John Flavel

John Flavel

John Flavel (1628 - 1691)

Was an English Presbyterian clergyman, puritan, and author. Flavel, the eldest son of the Rev. Richard Flavel, described as ‘a painful and eminent minister,’ who was incumbent successively of Bromsgrove, Worcestershire, Hasler and Willersey, Gloucestershire (from which last living he was ejected in 1662), was born in or about 1630 at Bromsgrove.

He was ejected from his living by the passing of the Act of Uniformity in 1662, but continued to preach and administer the sacraments privately till the Five Mile Act of 1665, when he retired to Slapton, 5 miles away. He then lived for a time in London, but returned to Dartmouth, where he labored till his death in 1691. He was married four times. He was a vigorous and voluminous writer, and not without a play of fine fancy. His principal works are his Navigation Spiritualized (1671); The Fountain of Life, in forty-two Sermons (1672); The Method of Grace (1680); Pneumatologia, a Treatise on the Soul of Man (1698); A Token for Mourners; Husbandry Spiritualized (1699).


John Flavel was an English Presbyterian clergyman. Flavel was born at Bromsgrove, Worcestershire and studied at Oxford. A Presbyterian, held livings at Diptford (in Devon) and Dartmouth. He was ejected from the latter as a result of the Great Ejection of 1662; however, he continued to preach there secretly. After the Declaration of Indulgence 1687, became a minister of a Nonconformist Church there.

He was a prolific and popular author. Among his works are The Mystery of Providence (1678), Husbandry Spiritualised (1669) and Navigation Spiritualised (1671), The Seamon's Companion (1676), titles which suggest some of his characteristics as a writer.

He died at Exeter, Devonshire, on 26 June 1691. Flavel is commemorated in the name of Flavel Road on Bromsgrove's Charford Estate.

      John Flavel (or Flavell) was born in 1628 in Bromsgrove, Worcestershire. He was the son of Richard Flavel, a minister who died of the plague in 1665 while in prison for nonconformity. John Flavel was educated by his father in the ways of religion, then "plied his studies hard" as a commoner at University College, Oxford. In 1650, he was ordained by the presbytery at Salisbury. He settled in Diptford, where he honed his numerous gifts.

      He married Joan Randall, a godly woman, who died while giving birth to their first child in 1655. The baby died as well. After a year of mourning, Flavel married Elizabeth Stapell and was again blessed with a close, God-fearing marriage, as well as children.

      In 1656, Flavel accepted a call to be minister in the thriving seaport of Dartmouth. He earned a smaller income there, but his work was more profitable; many were converted. One of his parishioners wrote of Flavel, "I could say much, though not enough of the excellency of his preaching; of his seasonable, suitable, and spiritual matter; of his plain expositions of Scripture; his talking method, his genuine and natural deductions, his convincing arguments, his clear and powerful demonstrations, his heart-searching applications, and his comfortable supports to those that were afflicted in conscience. In short, that person must have a very soft head, or a very hard heart, or both, that could sit under his ministry unaffected."

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Providence is wiser than you, and you may be confident it has suited all things better to your eternal good than you could do had you been left to your own option.
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They that know God will be humble. They that know themselves cannot be proud.
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There is not a greater discovery of pride in the world than in the contests of our wills with the will of God.
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There is not such a pleasant history for you to read in all the world as the history of your own lives, if you would sit down and record from the beginning hitherto what God has been to you, and done for you; what evidences and outbreakings of his mercy, faithfulness, and love there have been in all the conditions you have passed through.
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Christ [is] the very essence of all delights and pleasures, the very soul and substance of them. As all the rivers are gathered into the ocean, which is congregation or meeting-place of all waters in the world: so Christ is that ocean in which all true delights and pleasures meet. . . .
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It is the most sweet and comfortable knowledge; to be studying Jesus Christ, what is it but to be digging among all the veins and springs of comfort? And the deeper you dig, the more do these springs flow upon you. How are hearts ravished with the discoveries of Christ in the gospel? what ecstasies, meltings, transports, do gracious souls meet there? Doubtless, Philip’s ecstasy, John 1: 25. 'eurekamen Iesoun,' 'We have found Jesus,' was far beyond that of Archimedes. A believer could sit from morning to night, to hear discourses of Christ; 'His mouth is most sweet', Cant. [i.e., Song of Solomon] 5: 16.
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The Providence of God is like Hebrew words - it can be read only backwards.
topics: providence  
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If we were to understand how dear we are to God, our relation to Him, our value in His eyes, and how He protects us by His faithful promises and gracious presence, we would not tremble at every appearance of danger.
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A saving, though an immethodical knowledge of Christ, will bring us to heaven, John 17: 2, but a regular and methodical, as well as a saving knowledge of him, will bring heaven into us, Col. 2: 2, 3.
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Observed duties maintain our credit; but secret duties maintain our life.
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Two things destroy the peace and tranquility of our lives; our bewailing past disappointments, or fearing future ones.
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One word of God can do more than ten thousand words of men to relieve a distressed soul.
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Above all the studies in the world, study your own hearts; waste not a minute more of your precious time about frivolous & unsubstantial controversies. My dear flock, I have, according to the grace given me, labored in the course of my ministry among you, to feed you with the heart strengthening bread of practical doctrine, and I do assure you, it is far better you should have the sweet and saving impressions of gospel truths, feelingly and powerfully conveyed to your hearts, than only to understand them by a bare ratiocination, or a dry syllogistical inference. Leave trifling studies to such as have time lying on their hands and know not how to employ it. Remember you are at the door of eternity, and have other work to do. Those hours you spend upon heart-work in your closets, are the golden spots of all your time and will have the sweetest influence up to your last hour.
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It is a good sign that our troubles are sanctified to us when they turn our hearts against sin, and not against God.
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A bad heart and a slippery memory deprive men of the comfort of many mercies, and defraud God of the glory due for them.
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The strength of our unmortified corruption shows itself in our pride and the swelling vanity of our hearts when we have a name and esteem among men. When we are applauded and honoured, when we are admired for any gift or excellence that is in us, this draws forth the pride of the heart and shows the vanity that is in it.
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I look upon every good man, as a good book, lent by its owner for another to read, and transcribe the excellent notions and golden passages that are in it for his own benefit, that they may return with him when the owner shall call for the book again: but in case this excellent book shall be thrown into a corner and no use made of it, it justly provokes the owner to take it away in displeasure. --Funeral of John Upton, Esq
topics: books  
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He embraces all things that are lovely: he seals up the sum of all loveliness. Things that shine as single stars with a particular glory, all meet in Christ as a glorious constellation. Col. 1:19, "It pleased the Father that in him should all fullness dwell." Cast your eyes among all created beings, survey the universe: you will observe strength in one, beauty in a second, faithfulness in a third, wisdom in a fourth; but you shall find none excelling in them all as Christ does. Bread has one quality, water another, raiment another, medicine another; but none has them all in itself as Christ does. He is bread to the hungry, water to the thirsty, a garment to the naked, healing to the wounded; and whatever a soul can desire is found in him, 1 Cor. 1:30
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In short, forbidden fear is merely concerned with self-preservation. It does not take God’s glory into account. On the contrary, it actually desires the removal of what it perceives as dangerous, meaning it desires the removal of God.
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Eye the wisdom of God in all your afflictions: behold it in the choice of the kind of your affliction, this, and not another; the time, now, and not at another season; the degree, in this measure only, and not in a greater; the supports afforded you under it, not left altogether helpless; the issue, to which it is overruled, it is to your good, not ruin. Look upon all these, and then ask thy heart that question God asked Jonah, “Dost thou well to be angry?” Surely, when you consider all, what need you have had of these rods, that your corruptions will require all this, it may be much more, to mortify them; that without the perishing of these things, you might have perished forever; you will see great reason to be quiet and well satisfied under the hand of God.
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